The Gayatri Mantra in repeating Devangari script

Om Bhur Bhuvah Svah

Tat savitur varenyam

Bhargo devasya dhimahi

Dhiyo yo nah prachodayat

Translation:  With loving reverence we bow to the inner Light, the supreme wisdom in all the world.  May this Divine Light guide and illuminate our intelligence.

The Gayatri mantra, the most ancient of the mantras found in the Rig Veda, is considered to be the mother of the Vedas.  The sound “gai” in Sanskrit means sing and “trai” means protect.  Gayatri therefore translates to “she who protects the singer.” The practice of the Gayatri mantra allowed the Rishis, or seers, to receive the revelation of all other mantras.  The first line is comprised of what is known as the Great Utterances.  Bhur indicates earth or matter, Bhuvah indicates sky or energy, and Svah indicates heaven or mind.

The practice of the Gayatri mantra helps us become strong by overcoming our own inner weaknesses. It stills mental chatter and clears away karmic impurities.  It purifies the ego and sharpens the intellect.  Connecting us to the teacher within, we receive inner guidance and inspiration.  As the inner being which flows directly from Source is illuminated, the deep unconscious is purified.  Gradually and with sustained effort and patience, the effect pervades all aspects of our personality.

Gayatri is the mantra for the common man.  Exact pronunciation is less important than intention.  The sages tell us that the practice of the Gayatri mantra allows for immense and everlasting transformation.   No one among us will not benefit.

The Wood Gatherer by Jules Bastian LePage

Our investigation of the four Purusharthas, or aims of life in the Vedic tradition, concludes with Moksha, which means release, liberation or self-realization. The harmonious interactions of the first three aims, Dharma, Artha and Kama, are the essential steps that lead to Moksha. Moksha is the inner realization that the individual is the same as the Higher Self that dwells in all. The balanced expression of the four Purusharthas creates a deep fulfillment of purpose for any individual lifetime.

Paramhansa Yogananda taught that, “You must long for freedom as the drowning man longs for air.” But freedom from what? Ideally, we long for freedom from our own ignorance, fear, anger, doubt, confusion and attachments. With effort we overcome obstacles, the slavery of the senses, the bondage of karma, and the illusory nature of the world. The ultimate goal is to cease to seek happiness outside of ourselves.

According to Vedic Astrology, three houses are Moksha houses. In an individual birth chart the fourth house is the house of home. Influences on this house will show how one experiences the place within where true inner peace dwells. The eighth house is the house of change. Here we can see how unforeseen challenges and catastrophe become fodder for self-transformation. The twelfth and final house is the house of loss. The ease with which an individual can surrender and let go can be seen here. Painfully few actually reach the state of enlightenment, but we can all aspire to make progress with the time we have left here on Earth.

Still Life with Turkey Pie by Pieter Claesz

The second Purushartha or aim of human existence as described in the Vedic texts is Artha, which means “wealth,” “means” or “goal” in Sanskrit. Artha is kept in check by Dharma. The Purursharthas are not to be considered in a stand-alone fashion. Together they keep life in balance so we can ultimately reach Moksha or liberation.

Artha is concerned with the resources needed to achieve and ideal state for life, which includes spiritual practice. Financial and material means for comfort and basic necessities are not a selfish pursuit. Artha ensures enough food, shelter and material possessions to live a dignified and meaningful life. Poverty leads to ruin; excessive pursuit of wealth leads to greed and social disorder. Although Nature herself is abundant, moderation and non-attachment are essential.

According to Vedic Astrology three houses, or areas of experience, correspond to Artha. They are the second house of value and self-esteem, the sixth house of service and disease, and the tenth house of impact or career. Understanding the influences on these houses in a birth chart can help an individual navigate proper means for earning a living. Artha houses show karmas that surround economic prosperity and material security for oneself and for those he/she feels responsible. The goal is to thrive as a free person undertaking sadhana or spiritual practice.
Next time we will look at Kama, the third aim.

Young Mother Sewing by Mary Cassatt

The regulating moral principles of the Universe are described in the ancient Vedic texts to be the four Purusharthas, ususally translated as “aims of human existence.” Specifically, they are defined as Dharma (duty), Artha (wealth), Kama (desire), and Moksha (liberation). If we are interested in spiritual evolution, they are guidelines to comport ourselves properly. Let us first examine the concept of Dharma or responsibility, the most difficult to understand in our current Western society.

The role we play in our families and society and the right conduct that follows is what is known as the dharmic path. Dharma is what we must do; the inner compass guides us. Duties and responsibilities that come with parenting, guardianship, teaching, providing or caregiving are examples and they change as life progresses. In the Gita, Krishna counsels reluctant Arjuna and reminds him that he is a warrior and, therefore, must fight. “It is better to do one’s own duty, although imperfectly than another’s duty perfectly,” Krishna explains.

According to Vedic Astrology, three houses, or bhavas in Sanskrit, are considered dharmic. They are the first house of the physical body, the fifth house of children, the ninth house of Guru. Influences on these houses are telling. A capable astrologer looking at an accurate birth chart can and will offer guidance to an individual who might be perplexed with the role he is to play at any point in life. Living without making one’s own authentic contribution can make life appear pointless, and multifarious problems will arise. Consideration of the Purusharthas, therefore, becomes an important part of sadhana or spiritual practice. How much of an impact are you willing to make and how much of the collective burden can you shoulder?
The next aim, Artha, will be examined next month.

In Yogic philosophy, when the intention of the heart and intention of the mind merge with resolve and determination in search of Truth, we have what is called Sankalpa in Sanskrit, or solemn vow.   “Kalpa” means vow and “san” means truth.  It refers to the vow we take that supports the discovery of the inextinguishable Light within us.  Here the heart and mind are harnessed with willpower turned inward to do what is right for our sadhana, or spiritual practice.  With this directed energy that is always available whether we realize it or not, we become a disciplined yogi.

According to Jyotish , sacred Astronomy, Mars is the General of the planetary army and the defender of dharma or duty.  He is an incarnation of Lord Vishnu who sustains the Universe and is the aspect of consciousness that allows for strength, courage, determination, and willpower.  Mars, Kuja in Sanskrit, provides the octane for sankalpa.  His relative strength by transit in the sky will affect the ease with which we might follow through on our vow.  On Jan 16^th of this year, 2018, Mars entered Scorpio (a sign it rules) and it will be the strongest planet in the sky for 10 months, as it then passes through Sagittarius (a fire sign) and then Capricorn (its exalted or strongest placement).  We have now the opportunity to be supported by the Vedic sky to, with determined effort, first face emotional weaknesses, then find inspired initiative, and finally do the hard work necessary for our spiritual evolution.  Consider that which makes you weak.  Fear, confusion, attachment, anger, pain, loneliness, depression and addiction lead the pack for most of us.  2018 could be a supremely productive year for those who are willing to take action to do what is right and for those who are willing to be changed at depth.

Once we find relative ease in the physical body, we can turn our attention to the mind and the necessary practice of meditation. Vedic teaching tells us that the mind is the cause of both bondage and liberation. An undisciplined mind runs incessantly from one object of the world to another. The one-pointed mind gained through meditation, however, can withdraw from the external world, go beyond mental yammering, and experience the potential of its essential nature. It is through the sadhana of meditation that we learn to be the seer of our thoughts without getting involved in our thoughts, whatever they may be.

It is best to undertake Sadhana in the form of a daily meditation practice without expecting immediate results. Yoga philosophy teaches that sustained effort over time is what is important. To assist in developing self-discipline, try to sit for meditation at the same time, in the same place, every day (before sunrise if possible). All that is necessary for posture is steadiness, allowing the head, neck and spine to be in gentle straight alignment. After we have found stillness in the body, we observe the flow of the breath. At this point we learn to focus internally and allow the breath to become smooth, deep and uninterrupted. Beginners need not start with more than just a few minutes of meditation a day; practicing for long periods with discomfort is counter-productive.

There are many forms of meditation. Japa, the silent recitation of a mantra with full concentration, is considered the most effective way to purify and nourish the mind. The word mantra in Sanskrit means “that which protects the mind.” The Sanskrit mantras use the technology of sacred sound to breakdown samskaras, old habitual thought patterns, and build new sattvic ones. Some mantras are simple, some quite complex. Exact pronunciation is not required, purity of intent is. Find a mantra that suits you from a feeling standpoint and allow your mind to follow it as you practice your daily meditation. With persistent effort, we can get a glimpse of the peace of the realm beyond the mind. The Sages tell us to begin wherever we are; there is no chance that we will not progress.

Next time we will consider Sadhana in the form of selfless action.

“Oh, Aspirant, learn to practice until the last breath of your life.” Patanjali

The word Sadhana in Sanskrit means spiritual exertion towards an intended goal or the means of accomplishing something. According to Vedic teachings, that something is to live in a state of Self-realization, and any discipline or practice undertaken for ego-transcendence, freedom from suffering, or spiritual liberation is the final goal of life. We all want to live a happy life and the inherently difficult path of Sadhana is the way to live in the world yet remain above it. The Sages tell us that the resources available are immense, but that, as we are human beings, we are bound to stumble and make mistakes. Our True Nature exists; a burning desire for purification of the smaller, limited self is needed. This will allow us to understand that all of life is Sadhana.

It is worthwhile to consider first our daily habits and routines. The physical body needs to be attended to in a way that supports our spiritual intentions rather than creating discomfort and obstacles for us, and yoga philosophy suggests that we pay attention to a few basic things: sleep, food, breathing and exercise. Going to sleep on time, waking up on time, and getting as much sleep as we really need may seem simple, but any parent of a teenager can explain what this principle looks like when it’s out of balance. Neither exhaustion nor inertia support the spiritual path. Nourishing the body with food that is sattvic, (fresh and unprocessed), eating the right amount, at the right time, with the proper frame of mind, all are a must. Further, eating food that is prepared by someone who loves us or by us for ourselves or another is considered a practice in its own right. Pausing before a meal and saying grace of any sort is helpful. Breath awareness is much overlooked. Deep diaphragmatic breathing stabilizes the nervous system and is essential for clarity of mind. Next time you are upset, notice what happens to your breathing pattern. Implementing even the simplest pranayama practices can have huge benefits.   Lastly, it is important to find an exercise and movement program that suits us. We don’t have to train like Olympic athletes. Hatha Yoga is particularly effective as it addresses strength, flexibility, endurance and alignment. If we are gentle and honest with ourselves we will discover where we need to make adjustments in our daily routines and why. Intentionally making an effort to improve these areas of our lives is the first step of Sadhana.

Next time we will consider Sadhana in the form of mediation and charity work.

If you have been to a yoga class, chances are you have been invited to chant ‘om.’ Whether at the beginning of class as a way to set the space or at the end of class to close the practice, chanting om is a wonderful way to tune back into the present moment and connect to something greater than ourselves.

The sound om is actually made up of four sounds: A-U-M . The ‘A’ is pronounced “ah,” the ‘U’ is pronounced “oo,” the ‘M’ is pronounced “mm,’ and the space afterward is held for silence. These sounds represent the waking (A), dreaming (U), and deep (M) sleep states, while the silence represents the witness state of consciousness—pure awareness. It is all three states encompassed in all that is and ever was. The sound of om is said to be sound of the creation of the universe. It is considered a sacred sound.

The four-part sounds of om are easily experienced while chanting. The ‘A’ sound begins at the very back of the throat, the ‘U’ sound resonates at the middle of the mouth, and the ‘M’ sound at the lips. Take a moment to chant these sounds and feel the progression from the back to the front of the mouth. It will help you better experience the om chant.

Chanting om at the beginning and end of practice, or at the beginning and end of meditation is a wonderful way to enter and leave a space/time that you set for yourself to deepen your understanding of your yoga practice. Try chanting om—or a round of oms—at times when you could benefit from reconnecting to your center. It can help transform your emotional and mental state.

Yoga is a centuries old practice with a rich philosophy steeped in the ancient language of Sanskrit. A language once rarely spoken by people in everyday life, Sanskrit is being revived in India such that over 14,000 people currently consider it to be their native language. For the most part, however, Sanskrit is considered to be a sacred language and is reserved for use by those who seek to understand the deeper philosophy of yoga and Indian culture.

While modern yoga has lost some of its integration with the Sanskrit language, you have heard some Sankrit in class. Every yoga posture has a Sanskrit name, and many teachers choose to use these names, often alongside the English name. For example, Trikonasana is Triangle Pose. Sound familiar? Savasana is Corpse Pose. Then there is pranayama, the breath practice, and asana, the postures.

If you have any experience with mantra, or chanting, you have delved even further into the Sanskrit language. Each syllable of Sanskrit holds its own vibration, and when sounded out, the person chanting absorbs that vibration. Chanting ‘om,’ for example, instills a sense of peace that helps us to find our center. You may have already felt this yourself.

In a similar way, each Sanskrit word has a deeper meaning that is linked to the many ancient myths of India. Over the next few months in this series, we will highlight different yoga postures and discuss the myths that surround each one so that you can experience your yoga practice in a more comprehensive way.